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Erik J. Wielenberg [30]Erik Joseph Wielenberg [1]
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Profile: Erik Wielenberg (DePauw University)
  1.  40
    Erik J. Wielenberg (forthcoming). Ethics and Evolutionary Theory. Analysis:anw061.
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  2. Erik J. Wielenberg (2010). On the Evolutionary Debunking of Morality. Ethics 120 (3):441-464.
    Evolutionary debunkers of morality hold this thesis: If S’s moral belief that P can be given an evolutionary explanation, then S’s moral belief that P is not knowledge. In this paper, I debunk a variety of arguments for this thesis. I first sketch a possible evolutionary explanation for some human moral beliefs. Next, I explain how, given a reliabilist approach to warrant, my account implies that humans possess moral knowledge. Finally, I examine the debunking arguments of Michael Ruse, Sharon Street, (...)
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  3.  18
    Erik J. Wielenberg (2014). Robust Ethics: The Metaphysics and Epistemology of Godless Normative Realism. OUP Oxford.
    Erik J. Wielenberg draws on recent work in analytic philosophy and empirical moral psychology to defend non-theistic robust normative realism, according to which there are objective ethical features of the universe that do not depend on God for their existence. He goes on to develop an empirically-grounded account of human moral knowledge.
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  4.  15
    Erik J. Wielenberg (forthcoming). Plantingian Theism and the Free-Will Defence. Religious Studies:1-10.
    I advance a challenge to the coherence of Alvin Plantinga’s brand of theism that focuses on Plantinga’s celebrated free-will defence. This challenge draws on (but goes beyond) some ideas advanced by Wes Morriston. The central claim of my challenge is that Plantinga’s free-will defence, together with certain claims that are plausible and/or to which Plantinga is committed, both requires and rules out the claim that it is possible that God is capable of engaging in moral goodness. I then critically evaluate (...)
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  5.  14
    Erik J. Wielenberg (2010). Sceptical Theism and Divine Lies: ERIK J. WIELENBERG. Religious Studies 46 (4):509-523.
    In this paper I develop a novel challenge for sceptical theists. I present a line of reasoning that appeals to sceptical theism to support scepticism about divine assertions. I claim that this reasoning is at least as plausible as one popular sceptical theistic strategy for responding to evidential arguments from evil. Thus, I seek to impale sceptical theists on the horns of a dilemma: concede that either sceptical theism implies scepticism about divine assertions, or the sceptical theistic strategy for responding (...)
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  6. Erik J. Wielenberg (2010). Sceptical Theism and Divine Lies. Religious Studies 46 (4):509-523.
    In this paper I develop a novel challenge for sceptical theists. I present a line of reasoning that appeals to sceptical theism to support scepticism about divine assertions. I claim that this reasoning is at least as plausible as one popular sceptical theistic strategy for responding to evidential arguments from evil. Thus, I seek to impale sceptical theists on the horns of a dilemma: concede that either (a) sceptical theism implies scepticism about divine assertions, or (b) the sceptical theistic strategy (...)
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  7.  4
    Erik J. Wielenberg (forthcoming). Euthyphro and Moral Realism: A Reply to Harrison. Sophia:1-13.
    Gerald Harrison identifies two Euthyphro-related concerns for divine command theories and makes the case that to the extent that these concerns make trouble for divine command theories they also make trouble for non-naturalistic moral realism and naturalistic moral realism. He also offers responses to the two concerns on behalf of divine command theorists. I show here that the parity thesis does not hold for the most commonly discussed version of divine command theory. I further argue that his responses to the (...)
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  8.  77
    Erik J. Wielenberg (2004). A Morally Unsurpassable God Must Create the Best. Religious Studies 40 (1):43-62.
    I present a novel argument for the position that a morally unsurpassable God must create the best world that He has the power to create. I show that grace-based considerations of the sort proposed by Robert Adams neither refute my argument nor establish that a morally unsurpassable God need not create the best. I conclude with a discussion of the implications of my argument for the ‘no-best-world’ response to the problem of evil. (Published Online February 17 2004).
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  9.  31
    Erik J. Wielenberg (2015). The Parent–Child Analogy and the Limits of Skeptical Theism. International Journal for Philosophy of Religion 78 (3):301-314.
    I draw on the literature on skeptical theism to develop an argument against Christian theism based on the widespread existence of suffering that appears to its sufferer to be gratuitous and is combined with the sense that God has abandoned one or never existed in the first place. While the core idea of the argument is hardly novel, key elements of the argument are importantly different from other influential arguments against Christian theism. After explaining that argument, I make the case (...)
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  10.  94
    Erik J. Wielenberg (2006). Saving Character. Ethical Theory and Moral Practice 9 (4):461 - 491.
    In his recent book Lack of Character, John Doris argues that people typically lack character (understood in a particular way). Such a claim, if correct, would have devastating implications for moral philosophy and for various human moral projects (e.g. character development). I seek to defend character against Doris's challenging attack. To accomplish this, I draw on Socrates, Aristotle, and Kant to identify some of the central components of virtuous character. Next, I examine in detail some of the central experiments in (...)
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  11. Erik J. Wielenberg, Gopal Sreenivasan, Mark van Roojen, Edward S. Hinchman, Judith Lichtenberg & John Brunero (2010). 10. David Sobel and Steven Wall, Eds., Reasons for Action David Sobel and Steven Wall, Eds., Reasons for Action (Pp. 631-635). [REVIEW] Ethics 120 (3).
     
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  12.  92
    Erik J. Wielenberg (2002). How to Be an Alethically Rational Naturalist. Synthese 131 (1):81 - 98.
    Alvin Plantinga has famously argued that naturalism is self-defeating. Plantinga''s argument is, at its heart, an argument from analogy. Plantinga presents various epistemic situations and claims of each that (i) a person in such a situation has an undefeated defeater for each of his beliefs, and (ii) a reflective naturalist is in a relevantly similar situation. I present various epistemic situations and claim of each that a person in such a situation does not have an undefeated defeater for each of (...)
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  13. Yujin Nagasawa & Erik J. Wielenberg (eds.) (2009). New Waves in Philosophy of Religion. Palgrave Macmillan.
     
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  14.  15
    Erik J. Wielenberg (2015). Fiona Ellis, God, Value, and Nature. International Journal for Philosophy of Religion 78 (1):131-135.
    In the Nicomachean Ethics, Aristotle claims that just about everyone agrees that the highest good is eudaimonia while disagreeing with one another about what eudaimonia is. A similar situation exists among many contemporary philosophers: they agree that naturalism is true while disagreeing with one another about what naturalism is. By their lights, the claim that a given entity exists is worth taking seriously only if the entity in question is compatible with naturalism ; otherwise, the entity is queer or spooky (...)
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  15.  44
    Erik J. Wielenberg (2007). God and the Reach of Reason: C.S. Lewis, David Hume, and Bertrand Russell. Cambridge University Press.
    C. S. Lewis is one of the most beloved Christian apologists of the twentieth century; David Hume and Bertrand Russell are among Christianity’s most important critics. This book puts these three intellectual giants in conversation with one another on various important questions: the existence of God, suffering, morality, reason, joy, miracles, and faith. Alongside irreconcilable differences, surprising areas of agreement emerge. Curious readers will find penetrating insights in the reasoned dialogue of these three great thinkers.
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  16.  20
    Erik J. Wielenberg (2011). The Failure of Brown's New Supervenience Argument. Journal of Ethics and Social Philosophy:1-7.
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  17.  6
    Erik J. Wielenberg (2014). Greene, Joshua.Moral Tribes: Emotion, Reason, and the Gap Between Us and Them.New York: Penguin, 2013. Pp. 422. $29.95. [REVIEW] Ethics 124 (4):910-916.
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  18.  1
    Erik J. Wielenberg (2015). Homosexual Sex and the One-Flesh Union. Roczniki Filozoficzne 63 (3):107-117.
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  19.  13
    Erik J. Wielenberg (2013). Atheism and Morality. In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press 89.
  20.  37
    Erik J. Wielenberg (2000). Many Are Culled but Few Are Chosen. Religious Studies 36 (1):81-93.
    In his recent book "Divine Providence: The Molinist Account," Thomas Flint suggests that necessarily, a world is culled iff it is chosen. I argue that there is good reason to think that this thesis is false. I further argue that the thesis is inconsistent with certain other claims that many theists will want to endorse and hence that many theists will want to reject Flint's claim. I next consider Flint's reasons for endorsing the thesis and argue that his reasons are (...)
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  21.  33
    Erik J. Wielenberg (2001). The New Paradox of the Stone Revisited. Faith and Philosophy 18 (2):261-268.
    Alfred Mele and M.P. Smith have presented a puzzle about omnipotence which they call “the new paradox of the stone.” They have also proposed a solution to this puzzle. I briefly present their puzzle and their proposed solution and argue that their proposed solution is unsatisfactory. I further argue that if their suggested solution to the original paradox of the stone succeeds, a similar solution also solves the new paradox of the stone.
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  22.  14
    Erik J. Wielenberg (2009). Ordering Thoughts. The Philosophers' Magazine 45 (45):106-107.
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  23.  4
    Erik J. Wielenberg (2011). Discussion Note: The Failure of Brown's New Supervenience Argument. Journal of Ethics and Social Philosophy 5:3-3.
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  24.  2
    Erik J. Wielenberg (2012). Book Reviews Davison , Scott A. On the Intrinsic Value of Everything New York: Continuum International Publishing Group, 2012. Pp. 150. $80.00 (Cloth); $24.95 (Paper). [REVIEW] Ethics 123 (1):141-146.
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  25. Yujin Nagasawa & Erik J. Wielenberg (2009). Introduction. In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave Macmillan
     
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  26. Erik J. Wielenberg (2008). God and the Reach of Reason: C. Cambridge University Press.
    C. S. Lewis is one of the most beloved Christian apologists of the twentieth century; David Hume and Bertrand Russell are among Christianity’s most important critics. This book puts these three intellectual giants in conversation with one another on various important questions: the existence of God, suffering, morality, reason, joy, miracles, and faith. Alongside irreconcilable differences, surprising areas of agreement emerge. Curious readers will find penetrating insights in the reasoned dialogue of these three great thinkers.
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  27. Erik J. Wielenberg (2006). Saving Character. Ethical Theory and Moral Practice 9 (4):461-491.
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  28. Erik J. Wielenberg (2005). Value and Virtue in a Godless Universe. Cambridge University Press.
    Suppose there is no God. This might imply that human life is meaningless, that there are no moral obligations and hence people can do whatever they want, and that the notions of virtue and vice and good and evil have no place. Erik J. Wielenberg believes this view to be mistaken and in this book he explains why. He argues that even if God does not exist, human life can have meaning, we do have moral obligations, and virtue is possible. (...)
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  29. Erik J. Wielenberg (2012). Value and Virtue in a Godless Universe. Cambridge University Press.
    Suppose there is no God. This might imply that human life is meaningless, that there are no moral obligations and hence people can do whatever they want, and that the notions of virtue and vice and good and evil have no place. Erik J. Wielenberg believes this view to be mistaken and in this book he explains why. He argues that even if God does not exist, human life can have meaning, we do have moral obligations, and virtue is possible. (...)
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  30. Erik J. Wielenberg (2014). Loyal Rue. Nature is Enough: Religious Naturalism and the Meaning of Life. Philosophy, Theology and the Sciences 1 (1):134-138.
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